The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, bodhisattva great beings who wish to comprehend physical forms should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend perceptions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend formative predispositions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the eyes should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the ears should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the nose should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the tongue should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the body should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the mental faculty should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend sights should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sounds should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend odors should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend tastes should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend tangibles should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mental phenomena should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend visual consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend auditory consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend olfactory consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend gustatory consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend tactile consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mental consciousness should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend visually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend aurally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend nasally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend lingually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend corporeally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend mentally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by visually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by aurally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by nasally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by lingually compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by corporeally compounded sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend feelings conditioned by mentally compounded sensory contact should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to comprehend ignorance should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend formative predispositions should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend consciousness should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend name and form should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the six sense fields should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sensory contact should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sensation should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend craving should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend grasping should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend the rebirth process should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend birth should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend aging should train in the perfection of wisdom.²⁸⁵ Blessed Lord, bodhisattva great beings who wish to comprehend death should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend sorrow should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend lamentation should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend suffering should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend discomfort should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to comprehend agitation should train in the perfection of wisdom.

“Blessed Lord, bodhisattva great beings who wish to abandon attachment should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to abandon hatred should train in the perfection of wisdom. Blessed Lord, bodhisattva great beings who wish to abandon delusion should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon false views about perishable composites should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon doubt should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon a sense of moral and ascetic supremacy should train in the perfection of wisdom.

“Bodhisattva great beings who wish to abandon attachment to sense objects and malice should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to form should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon attachment to formlessness should train in the perfection of wisdom.

“Bodhisattva great beings who wish to abandon the fetters should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the latent impulses should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the obsessions should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the four nourishments should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the four bonds should train in the perfection of wisdom. Bodhisattva great beings who wish to comprehend the four torrents should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four knots should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four graspings should train in the perfection of wisdom. Bodhisattva great beings who wish to abandon the four misconceptions should train in the perfection of wisdom.

“Bodhisattva great beings who wish to abandon the path of the ten nonvirtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the path of the ten virtuous actions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four meditative concentrations should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four immeasurable attitudes should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four formless absorptions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the five extrasensory powers should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the perfection of generosity should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of ethical discipline should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of tolerance should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of perseverance should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of meditative concentration should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the perfection of wisdom should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the emptiness of internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of external phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of external and internal phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of emptiness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of great extent should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of ultimate reality should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of conditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of unconditioned phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of the unlimited should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of that which has neither beginning nor end should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of nonexclusion should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of inherent nature should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of intrinsic defining characteristics should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of that which cannot be apprehended should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of nonentities should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of essential nature should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the emptiness of an essential nature of nonentities should train in the perfection of wisdom.

Bodhisattva great beings who wish to perfect the four applications of mindfulness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four correct exertions should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four supports for miraculous ability should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the five faculties should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the five powers should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the seven branches of enlightenment should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the noble eightfold path should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the emptiness, signlessness, and wishlessness gateways to liberation should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the four truths of the noble ones should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the eight liberations should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the nine serial steps of meditative absorption should train in the perfection of wisdom.

“Bodhisattva great beings who wish to perfect the ten powers of the tathāgatas should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four fearlessnesses should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the four kinds of exact knowledge should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect great loving kindness should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect great compassion should train in the perfection of wisdom. Bodhisattva great beings who wish to perfect the eighteen distinct qualities of the buddhas should train in the perfection of wisdom.

“Bodhisattva great beings who wish to dwell in the meditative stability associated with the branches of enlightenment, and arising from the first meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the second meditative concentration; and arising from the second meditative concentration, become absorbed in cessation, and on arising from cessation become absorbed in the third meditative concentration; and arising from the third meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the fourth meditative concentration; and arising from the fourth meditative concentration, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of loving kindness; and arising from the meditative stability of loving kindness, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of compassion; and arising from the meditative stability of compassion, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of empathetic joy; and arising from the meditative stability of empathetic joy, become absorbed in cessation, and on arising from cessation, become absorbed in the meditative stability of equanimity; and arising from the meditative stability of equanimity, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of infinite space; and arising from the sphere of infinite space, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of nothing-at-all; and arising from the sphere of nothing-at-all, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of infinite consciousness; and arising from the sphere of infinite consciousness, become absorbed in cessation, and on arising from cessation, become absorbed in the sphere of neither perception nor nonperception; and on arising from the sphere of neither perception nor nonperception become absorbed in cessation‍—they should train in the perfection of wisdom.

“Bodhisattva great beings who wish to be absorbed in the meditative stability named yawning lion should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named lion’s play should train in the perfection of wisdom. Bodhisattva great beings who wish to attain all the dhāraṇī gateways and all the gateways of meditative stability should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named heroic valor should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named precious seal should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named moonlight should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named crest of the moon’s victory banner should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named sealing of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named sealing of avalokita should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named certainty in the realm of phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named crest of certainty’s victory banner should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named vajra-like should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named gateway entering into all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named king of meditative stabilities should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named seal of the king should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named array of power should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named exalted should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named engaging with certainty in lexical explanations of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named entry into abiding in the knowledge of all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named observation of the ten directions should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named seal of the gateway of all dhāraṇīs should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named unimpaired by all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named natural seal absorbing all phenomena should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named abiding in space should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named purified of the three spheres should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named unimpaired extrasensory power should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named worthy repository should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named shoulder ornament of the victory banner’s crest²⁸⁶ should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named incineration of all afflicted mental states should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named dispelling the army of the four māras should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named lamp of transcendental knowledge should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named exalted on account of the ten powers should train in the perfection of wisdom. Bodhisattva great beings who wish to be absorbed in the meditative stability named space-like and without attachment, hence free and without blemish should train in the perfection of wisdom.

“So it is that bodhisattva great beings who wish to attain these and other gateways of meditative stability should train in the perfection of wisdom.

“Moreover, Blessed Lord, bodhisattva great beings who wish to fulfill the aspirations of all beings should train in the perfection of wisdom. Furthermore, Blessed Lord, bodhisattva great beings who wish to fulfill such roots of virtue that, when they have perfected those roots of virtue, they do not fall to the lower realms, are not born in inferior families, do not abide at the level of the śrāvakas or the level of the pratyekabuddhas, and do not fall into the great immaturity²⁸⁷ bodhisattvas might have should train in the perfection of wisdom.”

Then the venerable Śāradvatīputra asked the venerable Subhūti, “How, Venerable Subhūti, do bodhisattva great beings fall into the great immaturity?”²⁸⁸

The venerable Śāradvatīputra having spoken thus, the venerable Subhūti replied to him, “Venerable Śāradvatīputra, when bodhisattva great beings who lack skill in means practice the six perfections, in doing so by basing themselves‍—due to their lack of skill in means‍—on the meditative stabilities of emptiness, signlessness, and wishlessness, they do not regress to the level of śrāvakas or pratyekabuddhas, but nor do they enter a bodhisattva’s full maturity.²⁸⁹ That is the immaturity of bodhisattva great beings.”

“Venerable Subhūti, why is that the immaturity of bodhisattva great beings?”

Subhūti replied, “Venerable Śāradvatīputra, this ‘immaturity’ of bodhisattva great beings is craving for the Dharma.”²⁹⁰

“What, Venerable Subhūti, is craving for the Dharma?” asked Śāradvatīputra.

Subhūti replied, “Venerable Śāradvatīputra, here, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are empty; become attached to, fixate on, and form the notion that feelings are empty; become attached to, fixate on, and form the notion that perceptions are empty; become attached to, fixate on, and form the notion that formative predispositions are empty; and become attached to, fixate on, and form the notion that consciousness is empty, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are impermanent; become attached to, fixate on, and form the notion that feelings are impermanent; become attached to, fixate on, and form the notion that perceptions are impermanent; become attached to, fixate on, and form the notion that formative predispositions are impermanent; and become attached to, fixate on, and form the notion that consciousness is impermanent, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are suffering; become attached to, fixate on, and form the notion that feelings are suffering; become attached to, fixate on, and form the notion that perceptions are suffering; become attached to, fixate on, and form the notion that formative predispositions are suffering; and become attached to, fixate on, and form the notion that consciousness is suffering, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are nonself; become attached to, fixate on, and form the notion that feelings are nonself; become attached to, fixate on, and form the notion that perceptions are nonself; become attached to, fixate on, and form the notion that formative predispositions are nonself; and become attached to, fixate on, and form the notion that consciousness is nonself, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are at peace; become attached to, fixate on, and form the notion that feelings are at peace; become attached to, fixate on, and form the notion that perceptions are at peace; become attached to, fixate on, and form the notion that formative predispositions are at peace; and become attached to, fixate on, and form the notion that consciousness is at peace, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are empty; become attached to, fixate on, and form the notion that feelings are empty; become attached to, fixate on, and form the notion that perceptions are empty; become attached to, fixate on, and form the notion that formative predispositions are empty; and become attached to, fixate on, and form the notion that consciousness is empty, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are signless; become attached to, fixate on, and form the notion that feelings are signless; become attached to, fixate on, and form the notion that perceptions are signless; become attached to, fixate on, and form the notion that formative predispositions are signless; and become attached to, fixate on, and form the notion that consciousness is signless, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom and they become attached to, fixate on, and form the notion that physical forms are wishless; become attached to, fixate on, and form the notion that feelings are wishless; become attached to, fixate on, and form the notion that perceptions are wishless; become attached to, fixate on, and form the notion that formative predispositions are wishless; and become attached to, fixate on, and form the notion that consciousness is wishless, this, Venerable Śāradvatīputra, is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.

“Moreover, Venerable Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom, if they become attached to, fixate on, and form the notion that these physical forms are to be renounced, and that they should renounce physical forms; that these feelings are to be renounced, and that they should renounce feelings; that these perceptions are to be renounced, and that they should renounce perceptions; that these formative predispositions should be renounced, and that they should renounce formative predispositions; that this consciousness should be renounced, and that they should renounce consciousness; that this suffering should be comprehended, and that they should comprehend suffering; that this cause of suffering should be renounced, and that they should renounce the cause of suffering; that this cessation should be actualized, and that they should actualize cessation; that this path should be cultivated, and that they should cultivate the path; that this is affliction and that is purification; that these attributes should be tended and those attributes should not be tended; that bodhisattva great beings should do this and should not do that; that this is the path of bodhisattva great beings and that is not the path; that this is the training of bodhisattva great beings and that is not the training; that this is the bodhisattva great beings’ perfection of generosity and that is not the perfection of generosity; that this is the bodhisattva great beings’ perfection of ethical discipline and that is not the perfection of ethical discipline; that this is the bodhisattva great beings’ perfection of tolerance and that is not the perfection of tolerance; that this is the bodhisattva great beings’ perfection of perseverance and that is not the perfection of perseverance; that this is the bodhisattva great beings’ perfection of meditative concentration and that is not the perfection of meditative concentration; that this is the bodhisattva great beings’ perfection of wisdom and that is not the perfection of wisdom; that this is the bodhisattva great beings’ skill in means and that is not skill in means; and that this is the maturity of bodhisattva great beings, and that is their immaturity, then this is craving for the Dharma that is the fault that can come along with being a bodhisattva great being.”

“Venerable Subhūti, what is the maturity of a bodhisattva great being?”

Subhūti replied, “Venerable Śāradvatīputra, in this regard, when bodhisattva great beings practice the perfection of wisdom, they do not observe the emptiness of external phenomena in the emptiness of internal phenomena, they do not observe the emptiness of internal phenomena in the emptiness of external phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of external phenomena, they do not observe the emptiness of external phenomena in the emptiness of external and internal phenomena, they do not observe the emptiness of emptiness in the emptiness of external and internal phenomena, they do not observe the emptiness of external and internal phenomena in the emptiness of emptiness, they do not observe the emptiness of great extent in the emptiness of emptiness, they do not observe the emptiness of emptiness in the emptiness of great extent, they do not observe the emptiness of ultimate reality in the emptiness of great extent, they do not observe the emptiness of great extent in the emptiness of ultimate reality, they do not observe the emptiness of conditioned phenomena in the emptiness of ultimate reality, they do not observe the emptiness of ultimate reality in the emptiness of conditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of conditioned phenomena, they do not observe the emptiness of conditioned phenomena in the emptiness of unconditioned phenomena, they do not observe the emptiness of the unlimited in the emptiness of unconditioned phenomena, they do not observe the emptiness of unconditioned phenomena in the emptiness of the unlimited, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of the unlimited, they do not observe the emptiness of the unlimited in the emptiness of that which has neither beginning nor end, they do not observe the emptiness of nonexclusion in the emptiness of that which has neither beginning nor end, they do not observe the emptiness of that which has neither beginning nor end in the emptiness of nonexclusion, they do not observe the emptiness of inherent nature in the emptiness of nonexclusion, they do not observe the emptiness of nonexclusion in the emptiness of inherent nature, they do not observe the emptiness of all phenomena in the emptiness of inherent nature, they do not observe the emptiness of inherent nature in the emptiness of all phenomena, they do not observe the emptiness of intrinsic defining characteristics in the emptiness of all phenomena, they do not observe the emptiness of all phenomena in the emptiness of intrinsic defining characteristics, they do not observe the emptiness of that which cannot be apprehended in the emptiness of intrinsic defining characteristics, they do not observe the emptiness of intrinsic defining characteristics in the emptiness of that which cannot be apprehended, they do not observe the emptiness of nonentities in the emptiness of that which cannot be apprehended, they do not observe the emptiness of that which cannot be apprehended in the emptiness of nonentities, they do not observe the emptiness of essential nature in the emptiness of nonentities, they do not observe the emptiness of nonentities in the emptiness of essential nature, they do not observe the emptiness of an essential nature of nonentities in the emptiness of essential nature, and they do not observe the emptiness of essential nature in the emptiness of an essential nature of nonentities.

“Venerable Śāradvatīputra, if bodhisattva great beings practice the perfection of wisdom accordingly, they will enter a bodhisattva’s full maturity.